08. CHAPTER 7.

CHAPTER 7.

INSTANCE OF A PECULIAR DEFECTION FROM THE TRUTH OF THE GOSPEL; WITH THE REASONS OF IT. In addition to the reasons discussed, which have a general influence on all apostasies from the doctrine or mystery of the gospel, each specific defection has reasons and causes particularly suited to its origin and development. There are, indeed, quite a few people who abandon the truth they have professed merely due to the impact of external circumstances, following the encouraging examples of others who have gone down the same path and from whom they expect some advantage. In every age, we see that when either worldly interests or weariness of the truth, driven by the love of the present world and hatred of holiness or strict adherence to the gospel, cause people to lean towards a decline from any gospel doctrines, the allure of those with status and external benefits is enough to attract compliance from individuals driven by ambition or a strong desire for material things. As a result, many people follow suit and try to get as close as possible to the leaders in the apostasy.

It is not uncommon for these people, when encountering new temptations, to go even further than they initially intended, surpassing both their leaders and their own expectations. This is why so many people nowadays end up deviating from the truth, led by those false guides or misleading influences, and find themselves unintentionally trapped in the swamps of Popery on one hand, or Socinianism on the other. However, I will not delve further into this matter at the moment. Indeed, those whose minds are visibly biased towards earthly and carnal matters in the profession of spiritual and heavenly things are not worthy of further consideration.

There is another group of people from whom we can take an example of the specific reasons for a particular defection from the gospel. It is evident that some among us have turned away from the entire mystery of the gospel, with respect to the person and grace of Christ, the satisfaction for sin made by his death, the atonement by the blood of his sacrifice, justification by his righteousness, and sanctification by his Spirit. If anyone feels they are being unfairly accused in this regard, please know that only those who are truly guilty are being referred to here. Whoever acknowledges the mentioned aspects, even if they use their own unique words for expressing them – words that are neither scriptural nor appropriate, nor what believers in past ages have been accustomed to – as long as the concepts themselves are believed and accepted, we currently hold nothing against them. However, unless we deliberately close our eyes and ears to maintain a baseless, unproductive, and irrational charity, we cannot ignore the evidence that many have completely rejected these things. Moreover, they do this to their own detriment and to the dishonour of the truth in the worst possible way; for they claim to have tried Christ and the gospel in these matters, only to find there is nothing in them that warrants their continued faith or confidence.

I hope none of them have gone so far as to place themselves under the dreadful condemnation mentioned in the apostolic passage; but it cannot be denied that their situation is dangerous. To prevent ourselves and others from falling into a similar state, we would do well to consider the true, immediate causes and reasons for such individuals’ apostasy from the mystery of the gospel, in addition to the general reasons for all apostasies of this kind mentioned earlier. Indeed, apart from those general reasons and causes that have an impact on all apostasies and must always be taken into account, there are also specific reasons for each particular instance of backsliding.

First, ignorance of the necessity of Jesus Christ and the benefits of his mediation for life and salvation has led them first into indifference about these matters, and then into a defection from them. They lack a true and deep conviction of their personal need for these things. Such apostates come from superficial, theoretical believers who never had any solid convictions of the need for Christ, like those mentioned in Acts 2:37 or Acts 16:30. Although they lived for a long time in the outward profession that such a conviction of the value and purpose of Christ and his grace was necessary for those who wanted to be saved, they don’t dare to admit that they ever had such a conviction themselves. If they had, why do they now abandon him for those purposes for which they were convinced he was so desirable? That faith alone will never forsake Christ, which springs from or is built on a conviction of the need for him. Those who are well and healthy will not always value the physician. To have this conviction of the need for Christ, two things are required in everyone, according to the level of light they have received: The knowledge of the nature, guilt, filth, and consequences of sin: for Christ came to save us from our sins, and no one will seek him for deliverance from something they don’t understand, or look to the brazen serpent without being stung. Few have any knowledge of this except what they cannot avoid, and even fewer are genuinely aware of these things. Satan’s primary goal in the world today is to downplay sin in people’s opinions and thereby encourage it in practice. Indeed, this has always been the case, but it is particularly evident and blatant at present, although the conspiracy is so strong that a public resistance to it is barely sustainable. Satan’s aim is, and always has been, to undermine the necessity and usefulness of Christ and his grace, against which his malice is primarily directed. Once he can remove the relief, he will be more than ready to intensify the problem. This is why opinions that diminish the guilt and power of original sin and the corruption of our nature are so eagerly promoted and embraced by people of all kinds. Whatever some individuals may intend, Satan’s goal in all of this is to prevent people from realizing their need for Christ. Likewise, sins in practice are trivialized; spiritual sins against the gospel are dismissed or even laughed at, and immoral acts against the law are treated lightly and easily overlooked. The purpose of these and similar corrupt opinions is to remove the present sense of needing Christ and pave the way for future apostasy. As a result, the world is witnessing an unprecedented lack of regard for Christ’s person and offices, his grace, and the benefits of his mediation among those who call themselves Christians. Unless God graciously intervenes, the world is likely to lose Christ from the gospel, in terms of the true glory of his person and the purpose of his mediation. This has been the case for the majority of those we are discussing. They never had a thorough practical conviction of the need for Christ; if they had, they would not have abandoned him so shamefully. The general notions they held serve only to label them as defectors. I know that many people despise these matters and view the need for Christ and receiving him or having a relationship with him as contemptible things. However, that doesn’t matter. We must not abandon the gospel, our own experience, and jeopardize our souls just to avoid their mockery. Sin will still be sin, and Christ will still be Christ, and salvation through him will remain unchanged, no matter what they do.

Additionally, a knowledge and awareness of the weakness of even our best efforts and their complete insufficiency to withstand scrutiny in the sight of God is required. Without the former, we cannot have, and without the latter, we can never maintain, a sense of the need for Christ. A proper consideration of the instability of our minds, the often weak actions of grace, the weariness of the flesh that accompanies them, hidden influences from self, and inner oppositions from sin that follow them, along with the greatness and holiness of God with whom we are involved in these matters, is absolutely essential to keep Christ and his grace always desirable to us. A lack of this understanding leads some to dream of perfection in themselves and others to seek justification through their own obedience; the first leading to contempt, the latter to neglect, of Christ and his grace. This is the beginning of transgression for many apostates. They never had an adequate sense of the need for Christ, either for deliverance from the guilt of sin or for acquiring a righteousness that would allow them to appear in the presence of God. This is what they should investigate if they want to attempt their recovery. Arguing with them about their own imaginations is, for the most part, endless and fruitless. Instead, let it be asked whether they ever had any conviction of the need for Christ for the forgiveness of sin or for obtaining life and salvation. If they admit they did, it can be asked why they do not make use of him for the purposes for which they were convinced of the need for him; and if they do so, we have no dispute with them in this matter. If they confess that they never had any such conviction, we must insist that such a conviction of the need for Christ is essential for the salvation of all who are adults; and in this, we have the testimony, in essence, of the entire Scripture, both the law and the gospel, to support the truth we argue for. A lack of this understanding was one of the reasons for this defection. For those who have recognized the necessity of Christ or an interest in him for the aforementioned reasons and later declare that there is nothing good or true in what they have found and discovered that would warrant them continuing to do so, they are essentially saying they have considered this matter, known it, and rejected it, which is the essence of apostasy. They attract all those disciples who follow them by hiding from them or drawing them away from any sense of a need for Christ or his mediation. The foundation of our profession, in opposition to this, upon which we place the weight of all our eternal concerns, is that without Christ, before we accept him as set forth by God to be a propitiation through faith in his blood, we are in a lost, ruined, and cursed condition. Our commitment to him, our belief in him, is based on a conviction of our need for him for life, righteousness, and acceptance with God, both before and after believing. It is futile for even Satan to attempt to shake the faith of God’s chosen in this matter. A combination of clear revelation and evident experience is invincible. However, anyone who has never known or been deeply aware of the need for an interest in Christ will not persevere in the pursuit of it, nor remain in what they have attained when faced with a strong temptation.

Secondly, a lack of a spiritual understanding of the excellence of Christ, both in his person and roles, is another source and cause of this decline from the faith of the gospel. This understanding of him in symbols, shadows, and promises was the lifeblood of the faith of the saints under the Old Testament. In this way, "Abraham saw his day and rejoiced," John 8:56. So in Song of Solomon 2:8; Song of Solomon 2:17. And it is mentioned as their greatest privilege in Isaiah 33:17. They diligently investigated these things, as in 1 Peter 1:11, and longed for them, desiring, if possible, to see them, as in Matthew 13:17; for the glory and life of all religion, of all interaction with God, lay in them since the giving of the first promise. Christ was "all and in all" to them, just as much as to us. Remove the reference to him and his roles from the old administrations, and they become things of no value or significance. It was better for those who were diligently searching for Christ under obscure symbols and shadows than it will be for those among us who close their eyes to the brilliant light of the gospel. The reason why he was rejected by the Jews at his coming (for "he came to his own, and his own did not receive him," John 1:11) was because they could "see neither form, nor attractiveness, nor beauty in him, why he should be desired," Isaiah 53:2. No one can or will remain steadfast in his teachings who is not able to spiritually discern the glory of his person and roles. Hence, the apostles lay it down as the foundation of their faith that "they beheld his glory, the glory as of the only-begotten of the Father, full of grace and truth," John 1:14; and what they had within themselves, they sought to share with others, so that they too might believe through their word and have fellowship with him, 1 John 1:3. So, Christ himself makes this the foundation of his church, the rock upon which he will build it; for on Peter’s confession that he was "the Christ, the Son of the living God" (which expresses the glory of both his person as the Son of the living God and his roles as the Christ), he says, "On this rock I will build my church, and the gates of hell shall not prevail against it," Matthew 16:16-18. Whoever does not build on this foundation builds on sand and will be overcome. So, our apostle declares that those who do not hold him as the Head will be deceived, and vainly puffed up by their fleshly minds, falling into foolish errors and pointless curiosities, Colossians 2:18-19. And he rests the entire foundation of all gospel faith on this glory of his person and roles, as in Hebrews 1:2-3 and Colossians 1:15-19. It is only this knowledge of him that will make us undervalue and disdain all other things in comparison to him, Php 3:8-10.

Therefore, a spiritual understanding of Christ, familiarity with him as "the brightness of the Father’s glory, and the exact representation of his being," as the one in whom all the perfections of the divine nature, such as wisdom, goodness, and grace, come together for their manifestation, even in the union of his natures, the glory of his roles, and the suitability of his person and grace to all the needs and desires of people’s souls, is essential for our protection against apostasy. I could easily demonstrate through specific examples that a failure in this regard has had a significant and influential role in all the apostasies that have occurred in the Christian world, both in terms of faith and worship. It is a new but extremely wicked attempt by Satan, using some people to fight against our entire religion; while accepting his person to be what it is (which they dare not deny for secular reasons), they strive to make him of little or no use in our profession. This is to "fight neither against small nor great, but against the King of Israel." If such underhanded attempts are not stopped, the public profession of religion among us will result in atheism, or something closely related to it.

It seems that this is the case with some of the people we are discussing. They had, like other theoretical believers, a historical knowledge of Christ and made a profession of it, but they were never spiritually acquainted with the glorious excellencies of his person and roles; for if they had, they would not have abandoned the "great mystery of godliness, God manifested in the flesh," for other strange notions of their own. Who can believe it possible that anyone who has known the Lord Jesus Christ, the Lord of glory, the Son of God incarnate, receiving our nature into a unique union with himself and a blessed existence in his own person, as proposed to us in the gospel, as clearly crucified before our eyes, as the apostle and high priest of our profession, as our advocate with the Father, as making peace for us and reconciliation through the blood of his cross, as made by God unto us wisdom, righteousness, sanctification, and redemption; — who has ever experienced or benefited from his love, care, tenderness, compassion, readiness, and ability to help those who come to God through him during their temptations and trials, — can renounce all these things to adopt in their place vain notions of a light and perfection of their own? I hope few do so in practice, but the expressions of many have a dangerous inclination in that direction; and it is certain that nothing is more essential for all who are called Christians than to have clear, distinct ideas of the person of Christ and openly declare how they place their entire faith, hope, and trust in him. And for those who genuinely do so, even if they are unable to express themselves properly or are wrongly captivated by some novel ideas and expressions, may the good Lord pardon them, and let mercy and peace be upon them and the whole Israel of God! Therefore, since some who have professed these things now abandon them, I pray that they be careful not to "crucify the Son of God afresh, and put him to an open shame." A verbal acknowledgment, in admitting the Christ who suffered in Jerusalem, will not free anyone from this charge and guilt. Unless the Lord Christ, that Christ who is both God and man in one person, is acknowledged, accepted, believed in, loved, trusted, and obeyed in all things as he is presented to us in the Scripture, and with respect to all the purposes of righteousness, holiness, life, and salvation for which he is so presented, he is renounced and forsaken. Who can adequately express the cunning tricks of Satan? Who can truly lament enough the foolishness of people’s hearts, that after they have, at least in terms of doctrine, known and professed these things, they could be diverted from the glory, truth, and holiness of them? Christians should be aware and cautious, because if they notice any decline in faith, love, joy, and trust in the person and mediation of Christ, they are on a path that leads to some sort of devastating apostasy. But when the divine nature of Christ is denied, or any familiarity with him is disregarded; when the sharing of grace from him to believers is mocked; when there is no allowance for using his love, care, compassion, and power through faith, as our high priest and advocate with the Father, in our duties, sins, temptations, and sufferings – we don’t need to point out the danger of falling into apostasy; such people are already deep within it. I say this with more urgency because, of all the evils I have seen in the course of my journey (now nearing its end), there has been nothing more troubling than the public contempt I have witnessed being cast on the person of Christ, in terms of its relevance to our faith and the benefits we receive from him. But God takes care of these things.

Thirdly, the lack of experience of the power and effectiveness of the Spirit and grace of Christ, of his life and death, for the mortification of sin, has been another source of this apostasy. I have extensively discussed elsewhere how it is achieved by these means and can be accomplished in no other way, and I must not revisit the same argument here. However, two things can be observed about this work and duty:

It is something in which or to which the greatest wisdom and exercise of faith are necessary. It is purely an evangelical matter to derive strength and ability from Christ for the mortification of sin, by virtue of his death, through believing. Unenlightened reason can neither see nor understand anything about this matter; indeed, it is foolishness to it, as are all other mysteries of the gospel. It will more readily embrace any other way for the same end.

It is a task and duty that meets with great resistance from the flesh, from our corrupted nature. There is nothing it would rather be freed from, whether we consider the inner nature of it or the constant persistence in it that is required of us. Yet, it is such that without it, we can never achieve life and salvation; for "if we, by the Spirit, mortify the deeds of the flesh, we shall live," and not otherwise. Therefore, when people begin to be aware of the powerful inner workings of sin, they will choose one of these two paths, and they cannot do otherwise: either they will surrender themselves as "servants to sin," and make "provision for the flesh to fulfil its desires," according to their ability and as far as it is consistent with their worldly interests, as most do; or they will resort to some means or other for its restraint and mortification, either partially or entirely. At this point, many things will present themselves to such individuals, some, perhaps, of their own invention, and some appointed by God, but for other purposes than what they apply them to. As a result, many people lose heart in this task and eventually abandon it completely. They start with the Spirit and end with the flesh; for, not striving lawfully nor in the right way, sin gains ground and strength against them, and they yield themselves to its service. This is why we have so many who, having battled their lusts under their convictions in their youth, give in to them in their old age. However, in this situation, those who, through their lack of faith, cannot rise or attain an experience of the power and effectiveness of Christ’s grace for the mortification of sin will turn to something else for relief; and this is primarily what has given rise to the inner light among some, which must do all this work for them, and even more. If anyone chooses to rely on this inner light, they will find that remedy against sin and that perfection of holiness in a few days, which they had been seeking from Christ for a long time without success. At least, that is what those who, perhaps, have never experienced what it means to draw spiritual strength from Christ or to wait on him for it would have us believe; they have only been worn out by the fruitlessness of their convictions and the burden of lifeless duties. Indeed, nothing is more troubling than the outward form of spiritual duties where there is no experience of inner power and sweetness. Consequently, people’s corrupt minds will be ready to abandon them for anything that claims to offer better relief.

What was the reason that so many in the Papacy turned to penances, severe disciplines, and self-inflicted suffering for relief of their consciences with respect to the mortification of sin? It all stemmed from this root: ignorance of the power and efficacy of the Spirit and grace of Christ for that purpose. Something had to be done for this purpose, and not knowing the right way and the gospel method for it, they resorted to whatever they could invent or what was imposed on them by the superstition of others, claiming to provide relief. Some among us seemed for a while to display an outward seriousness and apparent austerity of life; but they had no real inclination towards these practices, as they did not align with other interests they sought to pursue. However, the inner light shall do all of this for them; as a result, at least in comparison and for this purpose, they reject the Lord Christ and do everything they can to "put him to an open shame." For what do they do less than declare that what could not be achieved by the faith they professed in him for so long is now done for them in a few days by another means? But the cause of the whole issue lies solely in their own ignorance and lack of experience of the things they themselves professed.

Fourthly, ignorance of the righteousness of God has been another source of this apostasy. The Apostle Paul explicitly states that this is the reason why people try to establish their own righteousness: Romans 10:3, "Being ignorant of God’s righteousness and seeking to establish their own righteousness, they have not submitted themselves to the righteousness of God." And he speaks of the Jews, and that the best of them, who "pursued the law of righteousness, but sought it as if it were by the works of the law," Romans 9:31-32. Of all people, they thought themselves most knowledgeable of the "righteousness of God"; for they "boasted of God, and knew" (as they thought and professed) "his will, and approved the things that are more excellent, being instructed out of the law, and were confident that they themselves were guides of the blind, and the light of those who are in darkness, instructors of the foolish, and teachers of infants, having the form of knowledge and of the truth in the law," Romans 2:17-20. Yet these individuals did not submit to the righteousness of God but instead tried to establish their own righteousness because they were ignorant of the righteousness of God. And wherever this ignorance exists, people will do the same.

Take the "righteousness of God" in any sense in which it is mentioned in the Scripture, and this outcome will follow upon ignorance of it; for it must be either the righteousness that is in him, the righteousness he requires of us in the law, or the righteousness he has provided for us in the gospel. Consider it in any of these ways, and ignorance of it encourages people to rely on their own righteousness, even unavoidably leading them to do so; for: A proper understanding of the infinite purity, the glorious essential holiness of God’s nature, his absolute eternal righteousness as the Lord and judge of all, will teach people what views they should have of anything done in them or by them. "Our God is a consuming fire," Hebrews 12:29; "a God of purer eyes than to behold evil," Habakkuk 1:13; "who will by no means clear the guilty," Exodus 34:7; "whose judgment it is, that those who commit sin are worthy of death," Romans 1:32; "a holy God, a jealous God, who will not forgive transgressions and sins," Joshua 24:19. While the dread and terror of the excellence of his holiness and righteousness is before people, they will not easily rely on their own righteousness. There are two types of people that the Scripture describes as having an apprehension of God’s righteousness. The first are convinced, guilty sinners; and the other, humble, holy believers. And what thoughts each type has on this matter is revealed in Scripture. For the first group, we have examples in Adam (Genesis 3:10) and others (Isaiah 33:14, Micah 6:6-7). The sum is, they can only think of fleeing from him, hiding themselves, inventing impossible ways of atonement, or being swallowed up in horror and despair. Send them in this condition to their own righteousness, and they will easily understand that you are just mocking their misery. As for the other group, humble, holy believers, we can also see how they express themselves in this matter (Job 4:17-19; Job 9:2; Psalms 130:3; Psalms 143:2). They all acknowledge that, given the glorious holiness and righteousness of God, and the imperfection of our righteousness and impurity of our works, there is no standing before him on their account. It is the lack of proper reflection on this matter that has produced many presumptuous opinions in the world concerning the justification of sinners. The Scripture, speaking of justification, directs us to consider it "in God’s sight" (Psalms 143:2) or "before him" (Romans 3:20), teaching us that in this matter we should see ourselves as in the presence and under the eye of this holy God, and then consider on what ground we may stand before him. But when people are "ignorant of the righteousness of God," when they secretly think that he is "altogether such an one as themselves" (as the psalmist speaks), meaning one who is either not as holy in himself as is claimed, or one who does not require a likeness in us to his holiness and is not greatly concerned with our duties or our sins, is it any wonder if people think they can of themselves do something satisfactory to him, and so "go about to establish their own righteousness?" And this way, even in teaching, some have resorted to. They try to convince their followers that there is no such severity in God against sin as some claim, no such holiness in his nature as necessarily to result in indignation against every sin; that they are but vain fears and needless disquietments which either their own consciences or the preaching of some people impose on them. And if they can succeed in being believed in this regard, there is no doubt that those whom they persuade will be pleased with their own righteousness. But whether God, in this matter of justification, will be pleased with it or not is not so easy to determine. And hence it is that all opinions of self-righteousness, or justification by works, have always resulted in licentiousness of life, although those who advocate for it loudly claim the opposite. For example, when a righteousness of works was absolutely established in the Papacy, before the Reformation, the lives of the majority of people were shockingly wicked, and most of the good works that were performed among them were just exchanges with God and conscience for horrible vices and impieties. Similarly, as the same opinion has grown in its various degrees among us, so has the spread of all sorts of impiety and licentiousness of life. And if the proponents of these opinions would just open their eyes, they would see that while they assert their justification by works under the pretense of a necessity to do so for the maintenance of holiness and righteousness among people, unholiness, unrighteousness, intemperance of life, and all abominations are growing, such as were not heard of in former days among those who professed religion. And the reason for this is because the very same notions of God that allow people to suppose that they can be justified in His sight by their own duties also accommodate their desires with various perceptions that He will not be so harsh against their sins as is assumed. In any case, it is evident in the matter of fact that the opinion of self-righteousness and looseness of conversation in the practice of sin have generally gone together, from the days of the Pharisees to this present time. And as this proud belief gains daily advancement in several degrees, under various pretenses, it is to be feared the world will be increasingly filled with the bitter fruits thereof. It is grace, and the doctrine of it, as well as its power, that must put a stop to sin. Whoever drives people into self-righteousness at one door opens another to their sins. And all we have gained so far by fierce debates about justification, as it were by works, is only that the faith of some has been weakened, the peace of many disturbed, differences increased, without the slightest evidence of holiness improved or the vices of people reformed by them. And it will not be granted that the strictest followers in these days (whether they have adopted these opinions or not) do, in real holiness and fruitfulness of life, surpass those of the previous age, who firmly, and without hesitation, trusted in the Lord Christ alone for life, righteousness, and salvation.

Suppose the righteousness God requires of us in the law is intended; the ignorance of it is also a significant reason why people rely on their own righteousness and try to establish it. If they were indeed familiar with the purity, spirituality, severity, and unyielding nature of the law, they would never be convinced that the perfection they dream of in themselves would withstand its trial. But when people assume that the law only concerns outward duties and those of the greatest notoriety, regarding sin and obedience, and can find relief in various matters through Pharisaical distinctions and interpretations of it; when they don’t consider or understand its extent – requiring the complete image of God in us, where we were created, and regulating all the frames, creations, and first motions of the heart, and applying the curse to the smallest deviation from it – they may please or somehow satisfy themselves by establishing their own righteousness, as it were, through the works of the law. But the "righteousness of God" in this context is taken primarily for the righteousness that He has provided for us in the gospel; and the apostle explains what this is in the next verse: "For," he says, "Christ is the end of the law for righteousness to everyone who believes," Romans 10:4. And he calls this "the righteousness that comes from faith," Romans 9:30. Therefore, the "righteousness of God" is Christ as fulfilling the law and achieving its purpose, received by faith. This is the righteousness of God, which whoever is ignorant of and does not submit to, they will try to establish their own righteousness and trust in it. And this has openly and visibly happened with those we are discussing. They will not deny that, under their convictions, they were concerned about finding a righteousness with which God would be pleased; – and if they were to deny it, they would not be believed because it is impossible for anyone in that condition not to feel the need for righteousness; for conviction is mainly a sense of the lack of righteousness. In this state, the gospel they had, and perhaps heard preached, presented to them "Christ as the end of the law for righteousness to everyone who believes," as it is fully explained in Romans 3:21-26 and chapter 5:18,19. Some of them, for a while, claimed to accept and be satisfied with this. But when things were put to the test, it generally became apparent that they had all along been ignorant of this righteousness of God; for they have abandoned it for their own righteousness, which, had they genuinely known it, they could not have done. Anyone who has ever genuinely made Christ the end of the law for righteousness for themselves, by believing, will not show contempt and scorn for His imputed righteousness, as some do. But in doing so, the Son of God is, to some extent, "crucified again and exposed to public disgrace." When people claim that they sought righteousness through Him and would have received Him as the end of the law for righteousness, but not finding what they expected, they have turned to a righteousness entirely within them and thus completely their own, they will hardly devise a way to reflect more dishonour upon Him. Regardless of any pretences to the contrary, whatever labyrinth of words anyone may lead people into and tire them with, whatever reviling and reproaching of others they may surround them with, they cannot help but know in their own consciences that this is the case with them. Despite any profession they ever made, they never did come to, nor ever could achieve, a real knowledge of and familiarity with this righteousness of God, so as to receive it by faith and obtain rest for their souls through it. And as a result, they have at least professedly turned to an effort to establish their own righteousness; which, if it produces and maintains a genuinely holy conversation and righteousness in them for any significant period, they are the first in whom it has ever had that effect in this world and will be the last in whom it will find success.

Fifthly, a lack of submission to the sovereignty of God has contributed to the advancement of this problem. The sovereignty of God, acting through infinite wisdom and grace, is the sole foundation of the covenant of grace and runs through the entire mystery of the gospel. From this arises the incarnation of the Son of God and His being filled with all grace to be a Saviour, John 3:16; Colossians 1:19; John 1:16. No other explanation can be given. From this comes His substitution as the guarantee of the covenant on our behalf, to undergo the punishment due to our sins, Isaiah 53:6; Isaiah 53:10; 2 Corinthians 5:21. Eternal election flows from this and is regulated by it, Romans 9:11; Romans 9:18; as does effective calling, Matthew 11:25-26, and justification by faith, Romans 3:30. The same can be said for all other mysteries of the gospel. Love, grace, and goodness, dispensed in a way of sovereign, unaccountable pleasure, are proposed in them all as objects of our faith. The carnal mind is not pleased with any of this but rises up in opposition to every instance of it. It cannot bear that the will, wisdom, and pleasure of God should be submitted to and adored in paths it cannot trace. Hence, the incarnation and crucifixion of the Son of God are foolishness to it, 1 Corinthians 1:23-25; the decrees of God concerning election and rejection are unjust and unequal, overthrowing all religion, Romans 9:17-21; and justification through the imputation of Christ’s righteousness is seen as something that undermines the law and makes our own righteousness unnecessary. So, in the entire mystery, in all the doctrines, precepts, or promises of the gospel that spring from or are resolved into the sovereignty of God, the carnal mind rises up in opposition to them all.

Faith’s formal nature lies in giving glory to God by believing things that are above our reason and against it as it is carnal, Romans 4:18-21, setting up enmity in all things. It is always in turmoil against the mysteries of the gospel; and if it becomes the judge of them, taking aid from sensual affections and the vain imaginations of the mind, it will destroy all the articles of faith. It seems that those we are discussing have rejected the sovereignty of God because they were never genuinely submitted to it through faith. Therefore, in opposition to it, they have set up their inner light as the rule, measure, and judge of the truths and doctrines of the gospel. Instead of becoming fools by surrendering their reason and wisdom to the sovereignty of God, so that they might ultimately be truly wise, they have become wise in their own conceit and have become futile in their foolish imaginations. Indeed, there is no broader path to apostasy from the gospel than the rejection of God’s sovereignty in all things concerning the revelation of Himself and our obedience, and a refusal to "take captive every thought to make it obedient to faith"; which first gave rise to Pelagianism, and later to Socinianism, as has been demonstrated, from which the entirety of the current apostasy originates.

Sixthly, we may add to this, as another source of this partial apostasy, a lack of evidence within themselves of the divine authority of the Scriptures. It is not enough, to establish someone in the profession of the gospel, to generally acknowledge that the Scripture is the word of God or a divine revelation of His will. Those who do not have personal experience of divine authority in the Scripture affecting their soul and conscience will not be steadfast when their trial comes. God looks favourably upon those who tremble at His word, as acknowledging His present authority in it. When this does not remain within them, "unlearned and unstable men," as the apostle says, will be bold to "distort the Scriptures, to their destruction," or to prefer other things before them, or at least to place them on an equal footing. It is not enough that we assent to the truth of the word of God unless we also feel its power and the claim it makes in the name of God for the absolute subjection of our whole souls and consciences to it. Now, these people either never had this evidence within themselves of this present divine authority, or they have lost it unconsciously or openly rejected God’s yoke. As a result, every imagination of their own elevates itself into an equal right and authority with the Scripture. The outcome of these things is that God gives people up to "strong delusion, to believe a lie," because they "did not receive," or did not retain, "the truth in love," 2 Thessalonians 2:10-11. When it comes to this, it is Satan’s work (which he easily accomplishes) to both suggest endless delusions to them and make them so stubborn in their delusions that they will despise everything offered for their conviction. This is the FIRST way in which people fall away from the gospel – namely, from the mystery and doctrine of it as the object of our faith; in doing so, they do what they can to "crucify the Son of God afresh and put Him to open shame."

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